Preparing for the 2018 Dream Studies Conference

The world’s biggest yearly gathering of dream researchers, teachers, artists, and therapists is less than two weeks away.

The 35th annual conference of the International Association for the Study of Dreams (IASD) will be held June 16-20 in Scottsdale, Arizona, USA.   I attended my first IASD conference in 1988 in Santa Cruz, California, and I have only missed two since then.   This year I am giving several presentations, covering a range of current and emerging interests.  The conferences offer an ideal place to share new ideas and test future plans.  Many of my projects over the years have been the outgrowth and flowering of seeds first sown at an earlier IASD conference.  Below are the seeds I’m planting this year.

June 17-20, 8:00-9:00 am

Morning Dream-Sharing Workshop, with Bernard Welt

“Dream Journaling for First-Time IASD Conference Attendees”

This morning workshop is for first-time IASD attendees, who will learn a variety of methods for starting a dream journal, exploring the dreams that accumulate over time, and discovering surprising potentials for creativity and insight.  Attendees will be able to share their experiences and discuss common themes and questions.  The initial meeting of the workshop will involve introductions, questions about the conference, a discussion of initial interests in dreams, and a list of topics people want to learn more about.  The presenters will take time to introduce the attendees to the basic practice of keeping a dream journal, which some of the attendees may already do.  Also discussed in introductory terms will be the role of dream journals in history, art, religion, and science.  The following sessions each morning will provide ample space for the attendees to process their experiences at the conference, ask questions, share impressions, and correlate different ideas from different sources.  The presenters will make sure in each session to devote at least half the group’s discussion to various practical aspects of dream journaling, and the list of interests and questions that arose from the first session.

 

Sunday, June 17, 4:15 to 6:15 pm

Arts Symposium: Dreaming, Media, and Consciousness

“The Mythic Roots of Cinematic Dream Journeys”

The presentation will start with a discussion of the idea of films as simulated dreams (with “films” also including works appearing on television, some shorter than typical movies, some longer).  The presentation will analyze the elements of cinematic experience in terms of its historical roots in theater, myth, religious ritual, and shamanic journeys.  The focus in this first section will be the creative interplay of art and dreaming within the formal features of cinematic experience.  The second section will focus on two dream-related themes in several films and television shows that have deep mythic roots.  One of these themes is the heroic journey into the realm of dreaming in quest for something of importance or value for the waking world.  The other theme is the danger of becoming trapped in the realm of dreaming and no longer knowing what is waking and what is dreaming, or who is dreaming whom.  These two themes have alternately enchanted and terrified humans throughout history, as witnessed in various myths, stories, and philosophies around the world, and now in the movies and tv shows of the present day.  The power, mystery, and wonder-provoking weirdness of dreaming emerges very clearly in several films and televisions shows, including Dead of Night, Dream Corp. LLC, The OA, and Twin Peaks: The Return.  These and other works will be considered in terms of the two mythic themes of heroic journey and identity paradox.

 

Tuesday, June 19, 11:30 to 1:00

Religious Research Panel: Dreams About God

“The Dreams of God of Lucrecia de Leon”

The dreams of God reported by Lucrecia de Leon, a young woman from 16th century Spain, included dangerously accurate prophecies that brought down the wrath of the Inquisition.  This presentation explores the religious, psychological, and political dimensions of her dreams, especially the theme of dreams as speaking truth to power (drawing on the historical research I did for Lucrecia the Dreamer: Prophecy, Cognitive Science, and the Spanish Inquisition).  The presentation will start with the historical context of Lucrecia and the religious dynamics of her life and community.  It will then look at the 24 dream reports specifically mentioning “God” in the main collection of her dreams, and discuss the main themes and features of these dreams.  This discussion will include use of digital methods of data analysis, Jungian psychology, cognitive science, and metaphorical theology.  The presentation will conclude with reflections on the psychological, political, and religious dimensions of dreaming in historical circumstances and in the present-day.

 

Wednesday, June 20, 2-3:30 pm

Dreamwork Panel: Theories and Work of Jeremy Taylor

“Creating a Dream Library”

Following his death, Jeremy Taylor’s massive collection of books and papers have been entrusted to me, and in this presentation I will share plans for building a library that will provide a long-term archive for Jeremy’s books and papers, plus my books and papers and other dream-related resources people have shared with me.  I will discuss the plans for this library in relation to Jeremy’s tool-kit principle #1 that ALL dreams speak in a universal language of symbol and metaphor.  That principle offers a key for understanding the nature and significance of Jeremy’s library (a vast repository of the world’s mythic, religious, and artistic traditions). I will also address Jeremy’s personal practice of dream journaling and its importance for an appreciation of his life and work.

 

Moving Dreams

Following the death a few weeks ago of Jeremy Taylor and his wife Kathy, I spoke with their daughter Tristy, and we agreed that I would take responsibility for moving, storing, and preserving his professional books and papers.  Tristy understands that her father had a major influence on the contemporary study of dreams, and his works will have an enduring historical significance for the field.  I told her that my wife and I have recently begun working with an architect to design a study and library devoted to dream research on property we own near Portland, so I can offer a place where his collection will be available to other dream investigators in the future.

In assuming this responsibility, I did not reckon with the fact that Jeremy apparently kept every single book he ever owned in his entire life.  He loved his books, and he obviously drew great inspiration from their physical presence.  However, to someone who did not share his (and my) bibliophilia, his collection appeared rather daunting.  That, at any rate, was the response of the moving company estimator.  When I met him for an initial survey of the house, he spent a couple of hours sighing, shaking his head, and measuring shelf lengths.  He finally told me he’d never seen anything like it.  There were approximately 300 boxes of books to pack up, with a total weight of around 15,000 pounds.  It would take four guys a full day to get it all ready for the truck.

15,000 pounds of books.  Seven and a half tons.

I’m going to need a bigger library.

Last Friday the packing crew arrived at the house at 7 am.  There were four guys, none of them especially happy to be up at that hour.  When they got inside the house, their momentary elation (just books, no couches or dressers!) turned to dread when I showed them the full extent of the job (oh my god, how many f***ing books are there??).  We got to work, and to be honest, it was a struggle for the first few hours.  The quarters were tight, the air was stale and musty, and the books came in all shapes, sizes, and conditions, which made the packing process much more complex than it usually would be.  Several shelves had extra shelves behind them, so it literally seemed like the books were multiplying.  The more the guys packed, the more books there were to pack.  Suffice it to say, morale was low and tempers were short.

And then something cool happened.  The books began to work a kind of magic.  As the guys settled into the rhythm of removing the books from the shelves, wrapping them in paper, and placing them in the boxes, they inevitably noticed the covers, titles, and recurrent themes.  Dreams, dreams, dreams.  Mythology from all over the world.  Tricksters.  Ancient religions.  Jungian psychology.  Graphic novels.  Science fiction.  Surrealist art.  Poetry.  Weird stuff that’s hard even to categorize.

I heard them discussing these topics while they packed, as it dawned on them what this huge and very focused collection of books said about a person’s view of the world. They asked me a few questions about Jeremy, and over the course of the afternoon I told them about his life and works, and the importance of these books to him and to our field of study.  Naturally this got them talking about their own dreams, and their personal speculations about the powers of the human mind.  I wouldn’t say they were whistling while they worked, but it did make the time pass.  Each of them seemed to find something of special interest among the dusty tomes that made them pause and ponder for a moment.

They finished the day with a burst of energy (it was Friday, after all), and before they left at 6:30 pm I gave them each a copy of Where People Fly and Water Runs Uphill.  I knew this was risky—they might never want to see another book again—but if they didn’t want it, they could just give it to someone who did, and Jeremy would be happy either way.

Whether or not they keep their books, these guys were clearly moved by Jeremy’s passion for the study of dreams.  I’m pretty sure they will henceforth look at their own dreams in a different light, with more curiosity about exploring their multiple dimensions of meaning.

As they drove away and I locked up the house, I thought, if this experience were a dream… I would interpret it as a vivid reminder that Jeremy’s books still have the power to teach and enlighten.  Aha!

DreamRev: The Many Contributions of Jeremy Taylor

The Rev. Jeremy Taylor was one of the most prolific dream speakers and teachers of modern times.  He traveled to every corner of the U.S., and to many countries around the world, reaching out to people and promoting greater awareness of dreaming.  He combined his background as a Unitarian-Universalist minister with a deep familiarity with Jungian archetypal psychology to not only help people better understand their dreams, but to get them excited and energized about the amazing adventure of psychological growth and spiritual discovery that opens up once they start paying more attention to general human experience of dreaming.

That was certainly his effect on me.  One of the clearest signs of that effect is how often I turned to him when organizing a new collaborative project.  Over the years I have edited or co-edited six books, and Jeremy wrote chapters for four of them—by a large margin, he is the all-time champion of contributors!

These chapters covered a wide range of topics, yet they all revolved around a perennial set of concerns.  Here are some excerpts, to give a sense of

In Among All These Dreamers: Essays on Dreaming and Modern Society (SUNY Press, 1996), Jeremy’s chapter is titled “Traversing the Living Labyrinth: Dreams and Dreamwork in the Psychospiritual Dilemma of the Postmodern World.”  Here’s a passage that expresses his conviction about the power of sharing dreams in group settings:

“When people gather together to explore their dreams, they enter into a process which challenges and promotes withdrawal of the projections, denials, and self-deceptions that fuel the collective dramas of gender, race, class, and other oppression. The emotional, psychological, and ultimately spiritual information revealed by the successive layers of ‘aha’ recognition of the multiple meanigns that are woven into every dream inevitably brings the people involved in the process closer to their wellsprings of archetypal creative energy. My own experience in working in prisons, community organizing projects, and the like, has convinced me that all dreams serve evolving health and wholeness, not only for the individual dreamer, but for the society, the species, and the cosmos as a whole.” (154)

In Dreams: A Reader on the Religious, Cultural, and Psychological Dimensions of Dreaming (Palgrave, 2001), Jeremy wrote a chapter titled “Group Work with Dreams: The ‘Royal Road’ to Meaning.”  His essentially positive, optimistic, and growth-oriented perspective comes through in this passage:

“One of the most important self-deceptions that dreams regularly address is the sense that a situation is hopeless and that there is nothing the person can do about this situation in his or her life.  In my experience, no dream ever came to anyone to say, ‘Nyeah, Nyeah—You have these problems and there’s nothing you can do about them!’ Thus if a person has a dream and understands upon awakening that the dream makes reference to a seemingly unsolvable problem in his or her waking life, it means that, in fact, some creative, potentially effective response is possible, and in the service of health and wholeness the dream is directing the dreamer’s attention to those as-yet-unperceived possibilities. If this were not the case, the deam would simply not have been remembered. In fact, this is a generic implication of all remembered dreams: If a dream is remembered at all, it suggests that the dreamer’s waking consciousness is capable of playing a creative, positive, even a transformative role in the further unfolding of whatever issues and situations are taking symbolic shape in the dream.” (198)

A book I edited with Kate Adams and Patricia M. Davis, Dreaming in Christianity and Islam: Culture, Conflict, and Creativity (Rutgers University Press, 2009), has as its final chapter a work from Jeremy titled “The Ambiguities of Privilege.”  Here he talked about the ambiguous role of dreams in institutional religions:

“Whenever religious hierarchies grow physically, emotionally, and theologically distant from their less educated and more humble followers over extended periods of time, this archetypal drama of fundamentalism and renewal is awakened and energized once more. Because of the universally privileged position dreams and dreaming occupy in the sacred narratives of the world, a return to lay interpretation of dreams also tends to emerge as a universal element in this repeating drama in its early stages. But the spontaneous, inspired interpretation of dreams brings with it its own set of problems and difficulties.” (244)

The collection Teaching Jung (Oxford University Press, 2012), which I co-edited with Clodagh Weldon, has a chapter by Jeremy titled “Teaching Jung in Asia.”  Here he expresses some of the core questions that animate his exploration of dreams:

“It is my own evolving understanding of Jung over the decades that has led to the evolving ‘ministry of dream work’ that I have now pursued for more than forty years as a Unitarian-Universalist minister. Following Jung’s lead, I begin with the assumption that all dreams (even our worst nightmares) come in the service of health and wholeness and speak a universal language… In my experience, all dreams remembered from sleep ask the same basic psychospiritual questions: Who am I, really? How fully am I giving creative expression to this only partially conscious genuine self? What, specifically, can I do to move more in the direction of authentic health and wholeness, not only for myself but also for the species and the planet as a whole?” (199)

And it should be noted that in all these edited book projects, Jeremy was always among the first contributors to finish his draft and the first to respond to editorial requests for changes and revisions.  He wrote as he spoke and taught, with tremendous grace, boundless passion, and a remarkable fluency of language.  His was a singular voice in the study of dreams.

 

Memories of Jeremy Taylor

The world has just lost one of its greatest, wisest, and most compassionate dream teachers.  The Reverend Jeremy Taylor died two days ago, just two days after the death of his wonderful wife and life companion Kathy, a sage dreamer and artist herself.  Their passing together makes a tragic kind of sense, as an ultimate expression of their profound love for each other.  I miss them both deeply.

For more than fifty years, Jeremy has been traveling the country and the world, teaching people about dreams in an incredibly wide variety of places and circumstances.  I’m not sure any single person has devoted more of his life’s creative energy to the cause of increasing public awareness of dreaming.  And I’m not sure any single person has had a greater beneficial impact on the overall tenor and ethos of contemporary dream research.

It will take a long time to reflect on his legacy and take in the full scope of his influence.  What strikes me immediately is how he taught us to find the exciting potentials in even the tiniest dream fragment, and how he welcomed everyone, from all backgrounds, into the great spiritual adventure of exploring the world of dreaming.  He also taught us to think of dreaming as a window into social conflict and cultural change—an idea with more resonance than ever right now, as he well knew.

Below is the card he sent me on July 10, 1987, in response to my asking him for an opportunity to meet him and talk about his work.  I had just finished my first year in doctoral studies, and was trying to figure out where exactly I wanted to focus my research.  The meeting that ensued from Jeremy’s warm invitation (at 10 am at their home in San Rafael) had a direct impact on how my studies proceeded from there (he had published Dream Work in 1983).  And it all ties together in a way, because I first heard about Jeremy through my mother, who was working for a time with Kathy Taylor in Marin County and happened to mention my interests to her.  Kathy suggested I contact Jeremy, which I did.  And my life changed as a result.

Prophetic Rodents: Neuroscientists Find Hints That Rats Dream of the Future

imgres-1New findings from brain researchers at University College London in the U.K. suggest that sleeping rats have the capacity to imagine a place they have never been in waking. This intriguing study does more than support the idea that many animals do indeed dream, in modes appropriate to the neural capacities and environmental experiences of their species. Beyond that, the study shows that rat dreams may have one of the key features of human dreaming, namely the ability to simulate future scenarios and prepare for anticipated efforts to achieve our goals.

Titled “Hippocampal place cells construct reward related sequences through unexplored space” and published in eLife on June 26, the researchers built on previous work showing the importance of the hippocampus in remembering places and forming mental maps of where we have been. The hippocampus is also important for imagination, forethought, and planning future goals. Crucially for this study, the hippocampus is active in waking and sleeping, and researchers have long known that the same hippocampal “place neurons” triggered into firing by a waking-life experience of a particular place will also fire during sleep. The challenge of this study was to find out if hippocampal neurons associated with a place will fire in sleep before any waking experience of the creature actually being in that place. In other words, will the sleeping brain anticipate a desired action? Will it dream of the future?

The experiment involved training rats (with electrodes implanted in their brains) to run through a maze where they could see, but not reach, another chamber where food was visibly located. The rats could also see but not reach an additional chamber with no food. During rest periods, the researchers recorded the rats’ hippocampal activity. Then the researchers let the rats run through the maze with no blockages, so they could reach the new chambers. It turned out the rats’ hippocampal activity when they first entered the new chamber with food was a close match with their hippocampal activity in sleep—the same place neurons that first fired in sleep later fired in waking life, too. The rats seemed to dream of going into that chamber before they actually did so.

The same effect was not found in relation to the chamber with no food. The preceding rest period did not include any hippocampal activity related to the rats’ later experiences in that place. This finding led the researchers to stress the significance of desire and intrinsic motivation in triggering this “preplay” effect.

The ultimate conclusion of the study was that “goal-biased preplay may support preparation for future experiences in novel environments.” These results give us a better understanding of how preplay, or imagination in a more general sense, can “simulate future experiences in environments yet to be actively explored,” in humans and in other species.

The limits of this research are considerable. Only four rats were used as participants; the periods of “rest” were not clearly sleep stages of any specific kind; and the published results depended on an extremely technical analysis that could allow for many hidden errors. These limits should add a note of caution when assessing the possible implications of the research.

That being said, the findings of this study have a clear affinity with theories of dream function that emphasize the values of the anticipatory simulations frequently occurring in dreaming experience. C.G. Jung spoke of “the prospective function” of dreams, Montague Ullman said dreaming worked to maintain an optimal state of “vigilance,” Frederick Snyder viewed sleep and dreaming as a “sentinel” system to prepare for environmental danger, Rosalind Cartwright argued that dreams serve as “rehearsals” for future actions, and Jeremy Taylor has focused on recurrent nightmares as warnings of psycho-spiritual danger in the dreamer’s waking life. Antti Revonsuo and Katja Valli have been developing the “Threat Simulation Theory” as a way of connecting typical patterns in dream content with brain functioning and the evolutionary challenges of our species. In my 2016 book Big Dreams: The Science of Dreaming and the Origins of Religion, I will talk at length about the capacity for creative forethought and visionary insight in dreaming.

All of which is to say, dream researchers from other areas have been working with similar ideas for years, and these new findings from the University College London team are a welcome addition to the accumulating evidence in favor of dreams having some kind of preparatory function that helps to orient the individual toward successful adaptation in the waking world.